Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1consulted. This enclosure is said to have been in the middle of Pars in Bd. XXIX, 14. 2 Av. Vivanghau (see Bd. XXXI, 2). 8 That is, a type of the resurrection. ‘ The Av. Azi Dah4@ka, ‘destructive serpent,’ slain by Thraétaona. In later times he was converted into a usurping king, or dynasty, the Dha‘h‘hak of the Shahnamah, who conquered Yim (Jamshéd) and, after a reign of a thousand years, was defeated by Fréd(in (Thraétaona) and fettered under Mount Dimavand ; whence he is to escape during the millennium of Hshédar-m4h to devastate the world, till he is finally slain by the hero Keresasp, who is revived for the purpose (see Bd. XXIX, 8, 9, XXXI, 6, Byt. III, 56-61). 5 That is, attached to the shoulders like wings; referring to the serpents said to have grown from the shoulders of Dahak. * Mrq alters shéd4n, ‘demons,’ into géh4n, ‘ world,’ so as to read ‘through the demon of witchcraft remains a destroyer unto the world.’ The alteration in the Pahlavi text is small, but seems unnecessary. CHAPTER XXXVII, 96-100. Ill a destroyer—a mighty man wo is roused! up beforehand from the dead, and is called Keresdsp the SAmdn?, crushes that fiendishness with a club consisting of a cypress tree, and brings that Dahak through wholesome fear to the just law of the sacred beings’. 98. One is this, that these, which are adzstinct from those born and the men who have laboured together, Asté-vidad* has not obtained, nor even will obtain, for death; and through the power of immortals, and the action of the good discourses (hd-sakhunagAnth)*®, they urge on to the sacred beings ¢hose who are inquiring (kav-hémand), even to the immortality which is the renovation of the other creatures. 99. One, which ts where the mingled conflict of the meeting of good and evil occurs*, is the glorious good-yielding one of the creator which is guarded by purity, so that the fiend as not attained to injuring 7¢, since it is pronounced fo ée the uninjured ox which is called Hadhayas’, 100. Also the long life which ' Reading angés6i-aité, instead of the unintelligible angidiaitd. ® See Chap. XVII, 6. * Dah4k and all other heinous offenders are said to undergo a special punishment for three nights at the resurrection, and are then finally purified by passing through molten metal like the rest of mankind (see Bd. XXX, 16, 20). * See § 44. 5 Perhaps referring to the liturgical recitations. * In the atmosphere apparently (see Bd. I, 4). 7 Written Hadhay&m here, but Hadhaydas in § rr9, Chaps. XLVIII, 34, XC, 4, and Hadhayés or Hadhay4vs in Bd. XIX, 13, XXX, 25, though always in Pazand. It is also called Sarsaok, or Srisaok, in Bd. XV, 27, XVII, 4, XIX, 13, always in Pazand, and this name is converted into Pahl. Srfivé in Zs. XI, 10. 112 DADISTAN-! DINIK.
2XLVIII, 34, XC, 4, and Hadhayés or Hadhay4vs in Bd. XIX, 13, XXX, 25, though always in Pazand. It is also called Sarsaok, or Srisaok, in Bd. XV, 27, XVII, 4, XIX, 13, always in Pazand, and this name is converted into Pahl. Srfivé in Zs. XI, 10. 112 DADISTAN-! DINIK. is through its all-controlling power! until they cause the end to occur, and the devourers of fires are subdued by it — deszdes the whole strength of the unboasting (afm) creatures of the beneficent spirit, after they live even without eating?—is because of the Hém that is white*® and the promoter (frashm) of perfect glory, which possesses the wholesomeness of the elixir of immortality, and through it the living become ever-living. ror. And also as many more specially pure glorious owes whose enumeration would be tedious *. 102. One is this, that the struggle of the evil one and the demons wth the creatures is not precisely the existence of varzous kinds of contest, but It is said to be an ox which never dies till it is slaughtered at the resurrection, so that its fat may form one of the ingredients of the elixir of immortality which all men have then to taste; it is also said that mankind, in ancient times, crossed the ocean on its back, when going to settle in the other regions of the earth. From what is stated in the text it may be supposed to be some form of cloud myth, but it is not mentioned in the extant portion of the Avesta, unless ‘the ox Hadhayés’ be taken as a corruption of gAus hudhau, ‘the well-yielding ox,’ and Sarsaok as connected with Pers. srisk,‘a drop,’ and referring to showers of rain; but this is very uncertain. 1 The power of the white Hém mentioned below. ® As, it is said, they will do for ten years before Sésh4ns, the last apostle, appears to prepare for the resurrection (see Chap. XXXV, 3, Bd. XXX, 3). 5 A tree said to grow in the ocean, the juice of which is the other ingredient of the elixir of immortality; it is also called Gékarn, ‘or Gékard, Av. gaokerena, and is guarded by ten enormous fish (see Bd. XVIII, 1-3, XXVII, 4, XXX, 25). ‘ The existence of such immortal creatures, said to be intended for special use at the resurrection, is here taken as a proof of the reality of the resurrection itself, Whether the seven immortals described in Chap. XC are to be included among them is uncertain. CHAPTER XXXVII, 101-106. 113
3‘ The existence of such immortal creatures, said to be intended for special use at the resurrection, is here taken as a proof of the reality of the resurrection itself, Whether the seven immortals described in Chap. XC are to be included among them is uncertain. CHAPTER XXXVII, 101-106. 113 by natural operation and through desire of deceit}. 103. And the demon of slander (spazg), whose nature it is to make the indignation (zéhar) of the creatures pour out, one upon the other, about nothing, as he does not succeed in making z¢ pour out among the righteous’, he makes the wicked even pour z¢ out upon the wicked; azd as he does not succeed even in making z¢ pour out among the wicked, he makes a demon pour z¢ out upon a demon. 104. The impetuous assailant, Wrath (Aeshm), as he does not succeed in causing strife among the righteous, flings discord and strife amid the wicked ; azd when he does not succeed as to the strife even of the wicked, he makes the demons and fiends fight together. 105. So also the demon of greediness (426), when he does not attain, in devouring, to that of the good, mounts? by his own nature unto devouring that of the demons. 106. So also the deadly Asté-vidad* is ever an antagonistic operator; when ¢heve is no righteous one who is mortal, nor any creatures in the world, the wicked dying ove (mfrak) rides to the fiends through a death which is an antagonism of himself. 1 That is, the demons do not come into personal conflict with material creatures, but are supposed to influence their evil passions and to pervert the original laws of nature. * M14 omits the passage from this word to the same word in § 104. * The word s6b4ré&d%, ‘ rides, mounts,’ both here and in § 106, is possibly only a miswriting of the very similar word dibaréd6, ‘runs, rushes.’ Several words in this sentence are accidentally omitted in Mr4. * See § 44. 5 As it is uncertain whether the ‘ dying one’ is a human being or the demon himself, it is doubtful which of them is here supposed to commit suicide. M14 and J have merely: ‘nor even among the [18] I 114 DADISTAN-{ D{NIK.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1consulted. This enclosure is said to have been in the middle of Pars in Bd. XXIX, 14. 2 Av. Vivanghau (see Bd. XXXI, 2). 8 That is, a type of the resurrection. ‘ The Av. Azi Dah4@ka, ‘destructive serpent,’ slain by Thraétaona. In later times he was converted into a usurping king, or dynasty, the Dha‘h‘hak of the Shahnamah, who conquered Yim (Jamshéd) and, after a reign of a thousand years, was defeated by Fréd(in (Thraétaona) and fettered under Mount Dimavand ; whence he is to escape during the millennium of Hshédar-m4h to devastate the world, till he is finally slain by the hero Keresasp, who is revived for the purpose (see Bd. XXIX, 8, 9, XXXI, 6, Byt. III, 56-61). 5 That is, attached to the shoulders like wings; referring to the serpents said to have grown from the shoulders of Dahak. * Mrq alters shéd4n, ‘demons,’ into géh4n, ‘ world,’ so as to read ‘through the demon of witchcraft remains a destroyer unto the world.’ The alteration in the Pahlavi text is small, but seems unnecessary. CHAPTER XXXVII, 96-100. Ill a destroyer—a mighty man wo is roused! up beforehand from the dead, and is called Keresdsp the SAmdn?, crushes that fiendishness with a club consisting of a cypress tree, and brings that Dahak through wholesome fear to the just law of the sacred beings’. 98. One is this, that these, which are adzstinct from those born and the men who have laboured together, Asté-vidad* has not obtained, nor even will obtain, for death; and through the power of immortals, and the action of the good discourses (hd-sakhunagAnth)*®, they urge on to the sacred beings ¢hose who are inquiring (kav-hémand), even to the immortality which is the renovation of the other creatures. 99. One, which ts where the mingled conflict of the meeting of good and evil occurs*, is the glorious good-yielding one of the creator which is guarded by purity, so that the fiend as not attained to injuring 7¢, since it is pronounced fo ée the uninjured ox which is called Hadhayas’, 100. Also the long life which ' Reading angés6i-aité, instead of the unintelligible angidiaitd. ® See Chap. XVII, 6. * Dah4k and all other heinous offenders are said to undergo a special punishment for three nights at the resurrection, and are then finally purified by passing through molten metal like the rest of mankind (see Bd. XXX, 16, 20). * See § 44. 5 Perhaps referring to the liturgical recitations. * In the atmosphere apparently (see Bd. I, 4). 7 Written Hadhay&m here, but Hadhaydas in § rr9, Chaps. XLVIII, 34, XC, 4, and Hadhayés or Hadhay4vs in Bd. XIX, 13, XXX, 25, though always in Pazand. It is also called Sarsaok, or Srisaok, in Bd. XV, 27, XVII, 4, XIX, 13, always in Pazand, and this name is converted into Pahl. Srfivé in Zs. XI, 10. 112 DADISTAN-! DINIK.
2XLVIII, 34, XC, 4, and Hadhayés or Hadhay4vs in Bd. XIX, 13, XXX, 25, though always in Pazand. It is also called Sarsaok, or Srisaok, in Bd. XV, 27, XVII, 4, XIX, 13, always in Pazand, and this name is converted into Pahl. Srfivé in Zs. XI, 10. 112 DADISTAN-! DINIK. is through its all-controlling power! until they cause the end to occur, and the devourers of fires are subdued by it — deszdes the whole strength of the unboasting (afm) creatures of the beneficent spirit, after they live even without eating?—is because of the Hém that is white*® and the promoter (frashm) of perfect glory, which possesses the wholesomeness of the elixir of immortality, and through it the living become ever-living. ror. And also as many more specially pure glorious owes whose enumeration would be tedious *. 102. One is this, that the struggle of the evil one and the demons wth the creatures is not precisely the existence of varzous kinds of contest, but It is said to be an ox which never dies till it is slaughtered at the resurrection, so that its fat may form one of the ingredients of the elixir of immortality which all men have then to taste; it is also said that mankind, in ancient times, crossed the ocean on its back, when going to settle in the other regions of the earth. From what is stated in the text it may be supposed to be some form of cloud myth, but it is not mentioned in the extant portion of the Avesta, unless ‘the ox Hadhayés’ be taken as a corruption of gAus hudhau, ‘the well-yielding ox,’ and Sarsaok as connected with Pers. srisk,‘a drop,’ and referring to showers of rain; but this is very uncertain. 1 The power of the white Hém mentioned below. ® As, it is said, they will do for ten years before Sésh4ns, the last apostle, appears to prepare for the resurrection (see Chap. XXXV, 3, Bd. XXX, 3). 5 A tree said to grow in the ocean, the juice of which is the other ingredient of the elixir of immortality; it is also called Gékarn, ‘or Gékard, Av. gaokerena, and is guarded by ten enormous fish (see Bd. XVIII, 1-3, XXVII, 4, XXX, 25). ‘ The existence of such immortal creatures, said to be intended for special use at the resurrection, is here taken as a proof of the reality of the resurrection itself, Whether the seven immortals described in Chap. XC are to be included among them is uncertain. CHAPTER XXXVII, 101-106. 113
3‘ The existence of such immortal creatures, said to be intended for special use at the resurrection, is here taken as a proof of the reality of the resurrection itself, Whether the seven immortals described in Chap. XC are to be included among them is uncertain. CHAPTER XXXVII, 101-106. 113 by natural operation and through desire of deceit}. 103. And the demon of slander (spazg), whose nature it is to make the indignation (zéhar) of the creatures pour out, one upon the other, about nothing, as he does not succeed in making z¢ pour out among the righteous’, he makes the wicked even pour z¢ out upon the wicked; azd as he does not succeed even in making z¢ pour out among the wicked, he makes a demon pour z¢ out upon a demon. 104. The impetuous assailant, Wrath (Aeshm), as he does not succeed in causing strife among the righteous, flings discord and strife amid the wicked ; azd when he does not succeed as to the strife even of the wicked, he makes the demons and fiends fight together. 105. So also the demon of greediness (426), when he does not attain, in devouring, to that of the good, mounts? by his own nature unto devouring that of the demons. 106. So also the deadly Asté-vidad* is ever an antagonistic operator; when ¢heve is no righteous one who is mortal, nor any creatures in the world, the wicked dying ove (mfrak) rides to the fiends through a death which is an antagonism of himself. 1 That is, the demons do not come into personal conflict with material creatures, but are supposed to influence their evil passions and to pervert the original laws of nature. * M14 omits the passage from this word to the same word in § 104. * The word s6b4ré&d%, ‘ rides, mounts,’ both here and in § 106, is possibly only a miswriting of the very similar word dibaréd6, ‘runs, rushes.’ Several words in this sentence are accidentally omitted in Mr4. * See § 44. 5 As it is uncertain whether the ‘ dying one’ is a human being or the demon himself, it is doubtful which of them is here supposed to commit suicide. M14 and J have merely: ‘nor even among the [18] I 114 DADISTAN-{ D{NIK.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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